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Summary Chinese philosophy is built on the metaphysical assumption that qi (traditionally translated as “material force” or “vital energy”) pervades the Universe and all things are composed of qi. This ontology leads to a conception of the world as an organic whole, in which everything is interconnected – from nature to the human world, from inorganic objects to sensible things. Chinese philosophers had a purely this-worldly concern; their goal was to improve on the world given. Originated in the primitive form of nature worship, ancient Chinese developed a sense of admiration and affection towards the natural world around them. This religious spirit prompted a philosophical pursuit of the order of the universe and the ontological foundation for all existence. Ancient Chinese thinkers had an intense desire to find the best way to make the right political decisions, to alleviate social problems, and to properly conduct themselves. Sociopolitical philosophy and ethics are thus the two core areas in Chinese philosophy. At the same time, since social structure, political polity and human conduct should all cohere with the cosmic order, Chinese philosophy is fundamentally rooted in its cosmology. This cosmology is manifested mostly in the philosophy of the Yijing. Chinese cosmology is built on the belief that there is a cosmic order or cosmic pattern, which serves not only as the source for all existence, but also as the governing rule for all cosmic developments. This pattern was commonly referred to as ‘Dao’ by ancient philosophers. The pursuit ofDao would become an ultimate goal shared by all Chinese philosophers. Under the holistic cosmic picture, the cosmic order also governs human affairs. Consequently, Dao takes on a normative connotation: it signifies the right way for human affairs and the normative principle for human conduct. In this sense, Daostands for the highest moral precept for human beings. There are three main branches in Chinese philosophy – Confucianism, Daoism and Buddhism. Each school has its distinct answer to the quest of ultimate reality and the roles humans should play in this world. To educate others what constitutes virtue and to inspire others to act in accordance with Dao, was thus the self-assigned mission for most Chinese philosophers.
Key works The first systematic introduction to Chinese philosophy is the two-volume set Fung Yu-lan 1997, first published in the 1930s. This book is arguably the most influential introduction to the history of Chinese philosophy, even though some of Fung’s analyses are often contested by contemporary Chinese scholars. The two-volume set has been translated into English by Derk Bodde (Feng & Bodde 1952). A condensed and more accessible version of Fung’s History is also translated by Derk Bodde (Feng 1948). Among Chinese scholars, Lao 2005’s thee-volume (in four books) set is widely respected and frequently consulted. A more recent and analytic introduction to Chinese philosophy is Liu 2006. This book does not cover the history of Chinese philosophy beyond Chinese Buddhism, however. Mou 2009 has a more comprehensive coverage of all eras in the history of Chinese philosophy, but at the cost of sacrificing philosophical details. For readers who cannot read primary Chinese texts, Chan 1963 is a good source of representative selections of Chinese philosophical works.
Introductions

Chan 1963 provides a comprehensive coverage and fairly representative selections of all major philosophers or philosophical schools in Chinese history. The editor provides succinct introductions for each selection. It is a must-have sourcebook for scholars who can read only English, even though the old-fashioned Wade-Giles spelling of Chinese names in this book could create confusion for beginners.  

Feng & Bodde 1952 provides a comprehensive coverage of various schools in the history of Chinese philosophy. At times, the introduction is packed with quotes, with little analysis. It is nonetheless an authoritative introduction to this date.

Feng 1948 is not just an abridgment of Feng & Bodde 1952. Fung wrote this short history with the aim to give a complete picture of Chinese philosophical history in a nutshell. This book is far more accessible and interesting than Feng & Bodde 1952. Originally published in New York: Macmillan, 1948.

Lao Ssu-Kwang勞思光, Xinbian Zhongguo Zhexue Shi新編中國哲學史. 3 volumes. Guangxi, China: Guanxi shifandaxue chubanshe, 2005.

There is no English translation of this three-volume set. This is a revised version of Lao’s famed History of Chinese Philosophy (Zhongguo zhexue shi 中國哲學史), originally published in Hong Kong: Youlian chubanshe, 1968. Lao’s History provides detailed logical analysis of the philosophical problems and theories of all the schools covered in this book. It is widely referred to by Chinese scholars.

Liu 2006 provides an up-to-date introduction to Chinese philosophy in the analytic style. In its analysis of primary texts, it also reflects topics and discourses on Chinese philosophy in contemporary scholarship in English. The scope of this book covers classical philosophical schools and four major schools in Chinese Buddhism.

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  1. Zhongguo zhe xue shi.Youlan Feng - 1944
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  2. Vier moralisten: Confucius, Plutarchus, Montaigne, Coornhert.Wijnaendts Francken & Cornelis Johannes - 1946 - Amsterdam,: Wereldbibliotheek n.v..
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  3. Shi pi pan shu.Moruo Guo - 1945 - [Shanghai]: Qun yi chu ban she.
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  4. From Confucius to Coding and Avicenna to Algorithms: Cultivating Ethical AI Development through Cross-Cultural Ancient Wisdom.Ammar Younas & Yi Zeng - manuscript
    This paper explores the potential of integrating ancient educational principles from diverse eastern cultures into modern AI ethics curricula. It draws on the rich educational traditions of ancient China, India, Arabia, Persia, Japan, Tibet, Mongolia, and Korea, highlighting their emphasis on philosophy, ethics, holistic development, and critical thinking. By examining these historical educational systems, the paper establishes a correlation with modern AI ethics principles, advocating for the inclusion of these ancient teachings in current AI development and education. The proposed integration (...)
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  5. Tseng, Roy, Confucian Liberalism: Mou Zongsan and Hegelian Liberalism.Tzuli Chang - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):685-691.
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  6. Huang, Yushun 黃玉順, Only Tian Is the Greatest: Transcendent Ontology of Life Confucianism 唯天為大: 生活儒學的超越本體論.Xing Zhang - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):679-684.
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  7. Le catéchisme philosophique.Xiong Yang - 1960 - [Bruxelles,: Éditions de l'Occident.
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  8. Du Mozi zha ji.Hongqing Tao - 1960
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  9. Kampishi.Teruo Takeuchi - 1960 - Edited by Fei Han.
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  10. Riben de gu xue ji Yangming xue.Qianzhi Zhu - 1962
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  11. Lexical Field Theory and the Translation of Philosophical Works into Chinese.Tze-wan Kwan - 2023 - Journal of Chinese Philosophy 50 (3):263-282.
    The translation of philosophical works is a topic that merits our attention both in respect of philosophical understanding and linguistic structure, although it is the former rather than the latter that prevails in discussions in Chinese academia. By drawing upon that branch of modern linguistics known as the lexical field theory, this paper attempts to analyze a host of related problems, including the following: readability as a basic requirement of translation, difficulties in translation caused by the syntactic-typological distance of source (...)
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  12. On Translation and Onto-Hermeneutics of Interpretation.Chung-Ying Cheng - 2023 - Journal of Chinese Philosophy 50 (3):215-218.
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  13. John Dewey and Confucian Thought: Experiments in Intra-Cultural Philosophy, written by Jim Behuniak.Sor-Hoon Tan - 2023 - Journal of Chinese Philosophy 50 (3):333-335.
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  14. China’s Global Aspirations and Confucianism, written by Anja Lahtinen.Haimo Li - 2023 - Journal of Chinese Philosophy 50 (3):336-337.
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  15. ‘Transcendence’ in Being and Time and Its Chinese Translation.Qingjie James Wang - 2023 - Journal of Chinese Philosophy 50 (3):283-297.
    The problem of ‘transcendence’/‘transcendental’/ ‘transcendent’ runs throughout Heidegger’s Being and Time, and it is central to many of its core concerns. The confusion about the different meanings of using the same words in the history of philosophy from Kant to Heidegger causes not only problems in understanding but also problems in the translation of the philosophical classics, especially in a non-Indo-European language such as Chinese. Through examination of Kant’s conception of the ‘transcendental’ and a critical textual analysis of Heidegger’s reinterpretation (...)
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  16. The Philosophy of Translation, the Translation of Philosophy, and Chinese.Michael N. Forster, Guido Kreis & Tze-wan Kwan - 2023 - Journal of Chinese Philosophy 50 (3):219-224.
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  17. Misnomer or Mistranslation? Western Arithmetic Textbooks by E. T. R. Moncrieff and Alexander Wylie in China in the 1850s. [REVIEW]Uganda Sze Pui Kwan - 2023 - Journal of Chinese Philosophy 50 (3):313-331.
    Academia is fascinated by the process of how Western science and mathematical knowledge converged with the Chinese mathematical tradition. This topic not only reflects East–West interaction, but also turns upon the philosophical question of whether the Chinese have the scientific or cognitive ability to comprehend critical, logical, and abstract thinking. Fundamental to mathematical knowledge is arithmetic, which deals with numbers and their operations. This paper re-evaluates the significance of Alexander Wylie’s (1815–1887) pioneering role in translating Western arithmetical knowledge in China, (...)
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  18. Translating Philosophy from and into Chinese in the Light of Humboldt’s Comparativism.Yijing Zhang - 2023 - Journal of Chinese Philosophy 50 (3):243-262.
    This article re-examines Humboldt’s comparative linguistics by analyzing two cases: the reception of Chinese philosophy in France and the translation of Greek philosophy in China. Humboldt’s legacy is treated in opposite ways which result in two translation methods. I argue that Humboldt’s statement about the inferiority of Chinese should not be taken in a literal sense. It highlights the grammatical differences between Greek and Chinese, and can lead to questioning some basic assumptions about the concept of being. Humboldtian comparativism, understood (...)
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  19. Logic, ‘Logic,’ ‘Luoji,’ and 邏輯: Zhang Shizhao and the Translation of ‘Logic’ into Chinese.Michael Beaney & Xiaolan Liang - 2023 - Journal of Chinese Philosophy 50 (3):298-312.
    In this article we discuss Zhang Shizhao’s famous essay “Lun Fanyi Mingyi〈論翻譯名義〉” (On the Meanings of Names in Translation), which played a key role in establishing what is now the standard translation of ‘logic’ into Chinese, sketching the historical context and analyzing and evaluating the argument he gives for providing a phonemic rather than semantic translation.
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  20. Foreignizing Translation and Chinese.Michael N. Forster - 2023 - Journal of Chinese Philosophy 50 (3):225-242.
    This article explains a new ‘foreignizing’ approach to translation that was invented in the late 18th and early 19th centuries, especially by Herder and Schleiermacher, and that has since become the predominant approach in translation theory. The article argues that despite the great virtues of this approach, it was based on an unduly narrow restriction to Indo-European languages, which leaves considerable room for further improvement. Greater attention to Hebrew has since made up this deficit to a certain extent. But Chinese (...)
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  21. Root, Branches, Numbers, Weaving, and Structural Rhetoric in the Huainanzi.Andrew Seth Meyer - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):623-632.
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  22. Circling the Giant Tree: A Response to Andrew Meyer and Dennis Schilling.Benoît Vermander - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):647-658.
    The present article discusses remarks and suggestions made by Andrew Meyer and Dennis Schilling on a previous contribution of the author. It assesses the status of the root-branches analogy in the Huainanzi 淮南子, and the compatibility of the said analogy with the composition of the same work as a ring composition. It also discusses the numerology proper to the Huainanzi in view of the principles provided by the Yijing 易經. It compares the structural arrangements of the Huainanzi with the ones (...)
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  23. Bruya, Brian, Ziran: The Philosophy of Spontaneous Self-Causation.Aiju Ma - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):659-664.
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  24. A Contextualist Reconsideration of the “Happy Fish” Passage in the Zhuangzi and Its Implications for Relativism.Alex T. Hitchens - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):577-603.
    The “happy fish” passage in the Zhuangzi 莊子 is often interpreted as endorsing some form of perspectivism which precludes objective claims of knowledge and displaces the significance of human perspectives. Relativism has gained particular currency in contemporary readings. However, this essay aims to show the limited explanatory power of such relativist positions, with focus on Chad Hansen’s “perspectival relativism” and Lea Cantor’s “species relativism.” I will also offer a new, “transitional contextualist” reading, which intends to demonstrate that Zhuangzi’s utterance is (...)
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  25. Edit by Number: A Response.Dennis Schilling - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):633-646.
    This paper reflects on two ideas addressed in Benoît Vermander’s essay “Edit by Number.” First, how can we apply “coherence in structure” to the historical development of textual production and edition in ancient China? And second, what concept of number underlies the considerations in the Huáinán Zǐ 淮南子? To answer the first question, this article compares the different compositional patterns of texts that, as with the Lǎo Zǐ 老子and the Yì Jīng 易經, are available to us in different versions. The (...)
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  26. Sympathy, Resonance, and the Use of Natural Correspondences in Philosophical Argument: A Comparison of Greco-Roman and Early Chinese Sources.Jordan Palmer Davis - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):525-553.
    Thinkers from the Chinese and Greco-Roman traditions posit that disparate objects throughout the cosmos have mutual affinities. In the Stoic tradition, such affinities are explained through “sympathy.” In the Chinese tradition, the explanatory principle is often called ganying 感應 (resonance). In addition, both traditions use similar philosophical strategies when discussing these concepts. Thinkers cite natural correspondences, placing them in parallel lists as evidence for philosophical truths. On the surface, the analogous concepts and strategies hint that these thinkers share similar philosophical (...)
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  27. Looking for Reasons to be Good: Mengzi as a Moral Advisor.Daniel Young & Thomas Ming - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):555-575.
    This essay accounts for Mengzi’s 孟子 failure in persuading King Xuan of Qi (Qi Xuan Wang 齊宣王) to act morally. We argue that the distinction between internal and external reasons in contemporary philosophy helps to highlight the nature of the failure. The problem of nontransmission of the compassionate impulse within a person despite moral persuasion, which Mencians need to address in order to enhance the success of moral conversion, is now explained as a result of misdirecting the advisee to the (...)
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  28. Zhuangzi and Personal Autonomy.Jeff Morgan - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):605-621.
    I apply the Zhuangzi 莊子 to assess the contemporary value of personal autonomy. Focusing on two concepts, wuwei 無為 and you 遊, I clarify the “wandering ideal” in the Zhuangzi to challenge the ideal of autonomy as central to a well-lived life. Drawing on Sneddon’s persuasive recent account of autonomy, the Inner Chapters of the Zhuangzi, as well as recent secondary scholarship on the text, I show that the wandering ideal suggests a stark move away from the controlled and self-reflective (...)
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  29. Chen, Gu Ying 陳鼓應, The Theory of Daoist Philosophy Predominance 道家哲學主幹說.Ziming Song - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):665-670.
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  30. Dongfang, Shuo 東方朔, Authority and Order: Research on Xunzi’s Political Philosophy 權威與秩序: 荀子政治哲學研究.Yun Wu - 2023 - Dao: A Journal of Comparative Philosophy 22 (4):671-677.
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  31. Confucian Welfarism: Intellectual Origins of Solidarity for Health and Welfare Systems.Ming-Jui Yeh - forthcoming - Public Health Ethics.
    Solidarity is presumed to underpin the redistributive health and welfare systems in modern democracies; however, it is often considered a Western—or more specifically, European—concept. While health and welfare systems have been transplanted successfully to many non-Western developed countries, whether the solidarity necessary for such systems exists or is intellectually available remains under debate. Using an East Asian country with the Confucian tradition as an illustrative case, I first argue that the Confucian tradition has special theoretical and sociological importance for health (...)
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  32. Review of Han (2019): Confucianism and Reflexive Modernity: Bringing Community back to Human Rights in the Age of Global Risk Society. [REVIEW]Emilian Kavalski - 2022 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 25 (1):295-298.
    This article reviews Confucianism and Reflexive Modernity: Bringing Community back to Human Rights in the Age of Global Risk Society 978-90-0435255-1.
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  33. Assertive or indicative? A philosophical study on translating the Confucian concept you yu yi 游於藝. Le Li & Riccardo Moratto - forthcoming - Asian Philosophy:1-15.
    This article delves into the philosophical nuances involved in translating the Confucian concept of you yu yi 游於藝 into English. The concept, which refers to engaging in various arts or skills, poses challenges when it comes to choosing the appropriate English translation. By examining Confucian texts and philosophical interpretations, the study aims to shed light on the multifaceted nature of the concept and provide insights into the complexities of cross-cultural translation. Through a meticulous analysis of linguistic, cultural, and philosophical factors, (...)
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  34. Kong Meng yu zhu zi.Liuyun Zhang - 1972 - [Taibei]: Taiwan Zhonghua shu ju.
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  35. Confucianism and Enlightenment: Contemporary Chinese Thought from the Perspective of Philosophical Understanding and Mergence.Yun Ding - 2023 - Springer Nature Singapore.
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  36. Rereading Analects 2.3: Law, Rites, and Dignity in Confucius.Sha Li - 2023 - Philosophy East and West 73 (4):916-936.
    Analects 2.3 is a key passage in the construal of Confucius' political and legal thought, but readings of it diverge. Many scholars view it as a broader evaluation of the rule of law relative to that of rites, while some read it more specifically as pertaining to the coercive enforcement of morality. Some read the quotation as an instrumental, conformist tenet, whereas some perceive its humanistic and ethical nature. Textual and contextual findings show that the latter categories in both cases (...)
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  37. Relational Normativity: Williams' Thick Ethical Concepts in Confucian Ethical Communities.Sai Ying Ng - 2023 - Philosophy East and West 73 (4):937-957.
    This essay begins a conversation between Bernard Williams and Confucius (of the Analects ) in response to the general question of whether individuals are internally motivated in adopting role-specific reasons for action. It is argued that certain social roles such as Father, Son, Husband, Wife, Minister or Ruler, and Citizen or Subject are thick ethical concepts operative in Confucian ethical communities, such that the application of these thick ethical concepts results in role-specific internal reasons for action. If so, the Confucian (...)
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  38. Xunzi jian zhu. Xunzi - 1974 - Edited by Shih-Tʻung[From Old Catalog] Chang.
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  39. Meng-tzu hsing shan shuo chih yen chiu.Chʻeng-wu Liang - 1976
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  40. Yuga sasang kwa kyoyuk chʻŏrhak.Ik-su Kim - 1976 - Sŏul : Hyŏngsŏl Chʻulpʻansa,:
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  41. Chungguk sasang ŭi wŏllyu.Wŏn-gu Hwang - 1976 - Sŏil : Yŏuse Taehakkyo Chʻulpʻanbu,:
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  42. Wang Fu ssu hsiang chung i chi pen kuan nien.Chʻu-Sheng Hu - 1976
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  43. Meng-tzu ti che hsüeh.Pao-lun Hsüeh - 1976
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  44. Ju chia ti liang ta ti chu.Wan-chʻun Hsü - 1976 - Tʻai-nan: Chʾun kuang chʾu pan she fa hsing.
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  45. Shen-tzu chiao chu chi chʻi hsüeh shuo yen chiu.Han-chʻang Hsu - 1976 - Tʻai-pei: Chia hsin shui ni kung ssu wen hua chi chin hui.
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  46. Sinyŏk Han Pija.Fei Han - 1976 - Edited by Man-sŏNg[From Old Catalog] Nam.
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  47. Han Fei yu yan gu shi xuan.Fei Han - 1976 - [s.n.,:
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  48. Guanzi xuan zhu.Zhong Guan (ed.) - 1976
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  49. Meister Kung: zur Geschichte d. Wirkungen d. Konfuzius.Tilemann Grimm - 1976 - Opladen: Westdeutscher Verlag.
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  50. Ru jia yan jiu.Qinxiu Ge - 1976
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